The Greatness of Shiva

Verse 1 (shiva.vayaviya.37.1)

ऋषय ऊचुः । किं तत्पाशुपतं ज्ञानं कथं पशुपतिः शिवः । कथं धौम्याग्रजः पृष्टः कृष्णेनाक्लिष्टकर्मणा

ṛṣaya ūcuḥ | kiṁ tatpāśupataṁ jñānaṁ kathaṁ paśupatiḥ śivaḥ | kathaṁ dhaumyāgrajaḥ pṛṣṭaḥ kṛṣṇenākliṣṭakarmaṇā

The sages said: What is that Pashupata knowledge? How is Shiva "Pashupati," lord of creatures? And what was it that Krishna, whose deeds never fail, asked of Dhaumya's elder brother?

Verse 2 (shiva.vayaviya.37.2)

एतत्सर्वं समाचक्ष्व वायो शङ्करविग्रह । त्वत्समो न हि वक्तास्ति त्रैलोक्येष्वपरः प्रभुः

etatsarvaṁ samācakṣva vāyo śaṅkaravigraha | tvatsamo na hi vaktāsti trailokyeṣvaparaḥ prabhuḥ

O Vayu, embodiment of Shankara, tell us all of this; in the three worlds there is no other lord who could speak of it as you can.

Verse 3 (shiva.vayaviya.37.3)

सूत उवाच । इत्याकर्ण्य वचस्तेषां महर्षीणां प्रभञ्जनः । संस्मृत्य शिवमीशानं प्रवक्तुमुपचक्रमे

sūta uvāca | ityākarṇya vacasteṣāṁ maharṣīṇāṁ prabhañjanaḥ | saṁsmṛtya śivamīśānaṁ pravaktumupacakrame

Suta said: Hearing these words of the great sages, Prabhanjana, calling to mind Lord Ishana, began to speak.

Verse 4 (shiva.vayaviya.37.4)

वायुरुवाच । पुरा साक्षात् महेशेन श्रीकण्ठाख्येन मन्दरे । देव्यै देवेन कथितं ज्ञानं पाशुपतं परम्

vāyuruvāca | purā sākṣāt maheśena śrīkaṇṭhākhyena mandare | devyai devena kathitaṁ jñānaṁ pāśupataṁ param

Vayu said: Long ago, on Mount Mandara, Mahesha himself, known by the name Shrikantha, in his form as God, spoke this supreme Pashupata knowledge to the Goddess.

Verse 5 (shiva.vayaviya.37.5)

तदेव पृष्टं कृष्णेन विष्णुना विश्वयोनिना । पशुत्वं च सुरादीनां पतित्वं च शिवस्य च

tadeva pṛṣṭaṁ kṛṣṇena viṣṇunā viśvayoninā | paśutvaṁ ca surādīnāṁ patitvaṁ ca śivasya ca

That very knowledge was asked about by Krishna, Vishnu the womb of the universe — he also asked what is meant by the "creature-hood" of the gods and others, and by Shiva's "lordship."

Verse 6 (shiva.vayaviya.37.6)

यथोपदिष्टं कृष्णाय मुनिना ह्युपमन्युना । तथा समासतो वक्ष्ये तच्छृणुध्वमतन्द्रिताः

yathopadiṣṭaṁ kṛṣṇāya muninā hyupamanyunā | tathā samāsato vakṣye tacchṛṇudhvamatandritāḥ

As it was taught to Krishna by the sage Upamanyu, so shall I now tell it in brief; listen to it without distraction.

Verse 7 (shiva.vayaviya.37.7)

पुरोपमन्युमासीनं विष्णुःकृष्णवपुर्धरः । प्रणिपत्य यथान्यायमिदं वचनमब्रवीत्

puropamanyumāsīnaṁ viṣṇuḥkṛṣṇavapurdharaḥ | praṇipatya yathānyāyamidaṁ vacanamabravīt

Then Vishnu, in his form as Krishna, bowed duly before Upamanyu, who was seated there, and spoke these words.

Verse 8 (shiva.vayaviya.37.8)

श्रीकृष्ण उवाच । भगवञ्छ्रोतुमिच्छामि देव्यै देवेन भाषितम् । दिव्यं पाशुपतं ज्ञानं विभूतिं वास्य कृत्स्नशः

śrīkṛṣṇa uvāca | bhagavañchrotumicchāmi devyai devena bhāṣitam | divyaṁ pāśupataṁ jñānaṁ vibhūtiṁ vāsya kṛtsnaśaḥ

Shri Krishna said: O Lord, I wish to hear that divine Pashupata knowledge spoken by the God to the Goddess, and his entire glory as well, in full.

Verse 9 (shiva.vayaviya.37.9)

कथं पशुपतिर्देवः पशवः के प्रकीर्तिताः । कैः पाशैस्ते निबध्यन्ते विमुच्यन्ते च ते कथम्

kathaṁ paśupatirdevaḥ paśavaḥ ke prakīrtitāḥ | kaiḥ pāśaiste nibadhyante vimucyante ca te katham

How is that God called Pashupati? Who are declared to be the "creatures" (pashus)? By what bonds are they fettered, and how are they released?

Verse 10 (shiva.vayaviya.37.10)

इति सञ्चोदितः श्रीमानुपमन्युर्महात्मना । प्रणम्य देवं देवीं च प्राह पुष्टो यथा तथा

iti sañcoditaḥ śrīmānupamanyurmahātmanā | praṇamya devaṁ devīṁ ca prāha puṣṭo yathā tathā

Thus urged by that great-souled one, the illustrious Upamanyu, bowing to the God and the Goddess, spoke exactly as he himself had once been instructed.

Verse 11 (shiva.vayaviya.37.11)

उपमन्युरुवाच । ब्रह्माद्याः स्थावरान्ताश्च देवदेवस्य शूलिनः । पशवः परिकीर्त्यन्ते संसारवशवर्तिनः

upamanyuruvāca | brahmādyāḥ sthāvarāntāśca devadevasya śūlinaḥ | paśavaḥ parikīrtyante saṁsāravaśavartinaḥ

Upamanyu said: All beings from Brahma down to the motionless things — subject as they are to the sway of worldly existence — are declared to be the "creatures" (pashus) of the trident-bearing God of gods.

Verse 12 (shiva.vayaviya.37.12)

तेषां पतित्वाद्देवेशः शिवः पशुपतिः स्मृतः । मलमायादिभिः पाशैः स बध्नाति पशून् पतिः

teṣāṁ patitvāddeveśaḥ śivaḥ paśupatiḥ smṛtaḥ | malamāyādibhiḥ pāśaiḥ sa badhnāti paśūn patiḥ

Because he is their lord, the God of gods, Shiva, is known as "Pashupati"; that lord binds the creatures with the fetters of impurity, illusion, and the like.

Verse 13 (shiva.vayaviya.37.13)

स एव मोचकस्तेषां भक्त्या सम्यगुपासितः । चतुर्विंशतितत्त्वानि मायाकर्मगुणा अमी

sa eva mocakasteṣāṁ bhaktyā samyagupāsitaḥ | caturviṁśatitattvāni māyākarmaguṇā amī

That same lord, rightly worshipped with devotion, is also their liberator. The twenty-four tattvas, maya, karma, and the gunas —

Verse 14 (shiva.vayaviya.37.14)

विषया इति कथ्यन्ते पाशा जीवनिबन्धनाः । ब्रह्मादिस्तम्बपर्यन्तान् पशून् बद्ध्वा महेश्वरः

viṣayā iti kathyante pāśā jīvanibandhanāḥ | brahmādistambaparyantān paśūn baddhvā maheśvaraḥ

— these are called the sense-objects, the fetters that bind the individual soul; having bound these creatures, from Brahma down to a blade of grass, the Great Lord —

Verse 15 (shiva.vayaviya.37.15)

पाशैरेतैः पतिर्देवः कार्यं कारयति स्वकम् । तस्याज्ञया महेशस्य प्रकृतिः पुरुषोचिताम्

pāśairetaiḥ patirdevaḥ kāryaṁ kārayati svakam | tasyājñayā maheśasya prakṛtiḥ puruṣocitām

— by means of these very fetters, the Lord God causes his own purpose to be carried out through them. By that Great Lord's command, Prakriti brings forth for Purusha —

Verse 16 (shiva.vayaviya.37.16)

बुद्धिं प्रसूते सा बुद्धिरहङ्कारमहङ्कृतिः । इन्द्रियाणि दशैकं च तन्मात्रापञ्चकं तथा

buddhiṁ prasūte sā buddhirahaṅkāramahaṅkṛtiḥ | indriyāṇi daśaikaṁ ca tanmātrāpañcakaṁ tathā

— the intellect; that intellect brings forth the ego, and the ego the eleven senses, and likewise the five subtle elements.

Verse 17 (shiva.vayaviya.37.17)

शासनाद्देवदेवस्य शिवस्य शिवदायिनः । तन्मात्राण्यपि तस्यैव शासनेन महीयसा

śāsanāddevadevasya śivasya śivadāyinaḥ | tanmātrāṇyapi tasyaiva śāsanena mahīyasā

All this occurs by the command of Shiva, God of gods, giver of all good; and those subtle elements too, by that same great command —

Verse 18 (shiva.vayaviya.37.18)

महाभूतान्यशेषाणि भावयन्त्यनुपूर्वशः । ब्रह्मादीनां तृणान्तानां देहिनां देहसङ्गतिम्

mahābhūtānyaśeṣāṇi bhāvayantyanupūrvaśaḥ | brahmādīnāṁ tṛṇāntānāṁ dehināṁ dehasaṅgatim

— bring into being, in due succession, all the gross elements; and the union of body with embodied soul, for all beings from Brahma down to a blade of grass —

Verse 19 (shiva.vayaviya.37.19)

महाभूतान्यशेषाणि जनयन्ति शिवाज्ञया । अध्यवस्यति वै बुद्धिरहङ्कारोभिमन्यते

mahābhūtānyaśeṣāṇi janayanti śivājñayā | adhyavasyati vai buddhirahaṅkārobhimanyate

— comes about because all the gross elements, by Shiva's command, generate it. The intellect determines, the ego takes ownership,

Verse 20 (shiva.vayaviya.37.20)

चित्तं चेतयते चापि मनः सङ्कल्पयत्यपि । श्रोत्रादीनि च गृह्णन्ति शब्दादीन्विषयान् पृथक्

cittaṁ cetayate cāpi manaḥ saṅkalpayatyapi | śrotrādīni ca gṛhṇanti śabdādīnviṣayān pṛthak

the mind-stuff makes aware, the mind resolves and deliberates, and the senses, beginning with hearing, each grasp their own separate objects, sound and the rest —

Verse 21 (shiva.vayaviya.37.21)

स्वानेव नान्यान् देवस्य दिव्येनाज्ञाबलेन वै । वागादीन्यपि यान्यासंस्तानि कर्मेन्द्रियाणि च

svāneva nānyān devasya divyenājñābalena vai | vāgādīnyapi yānyāsaṁstāni karmendriyāṇi ca

— their own alone, and no others, solely through the divine power of the Lord's command. And likewise whatever organs of action there are, beginning with speech —

Verse 22 (shiva.vayaviya.37.22)

यथास्वं कर्म कुर्वन्ति नान्यत्किञ्चिद् शिवाज्ञया । शब्दादयोऽपि गृह्यन्ते क्रियन्ते वचनादयः

yathāsvaṁ karma kurvanti nānyatkiñcid śivājñayā | śabdādayo'pi gṛhyante kriyante vacanādayaḥ

— they too, by Shiva's command, perform only their own respective functions, nothing else. Sound and the other sense-objects are likewise apprehended, and speech and the other acts are likewise performed.

Verse 23 (shiva.vayaviya.37.23)

अविलङ्घ्या हि सर्वेषामाज्ञा शम्भोर्गरीयसी । अवकाशमशेषाणां भूतानां सम्प्रयच्छति

avilaṅghyā hi sarveṣāmājñā śambhorgarīyasī | avakāśamaśeṣāṇāṁ bhūtānāṁ samprayacchati

Shambhu's supreme command is, for all beings, inviolable; it is he who grants to all the elements their proper space in which to act.

Verse 24 (shiva.vayaviya.37.24)

आकाशः परमेशस्य शासनादेव सर्वगः । प्राणाद्यैश्च तथा नामभेदैरन्तर्बहिर्जगत्

ākāśaḥ parameśasya śāsanādeva sarvagaḥ | prāṇādyaiśca tathā nāmabhedairantarbahirjagat

Space, by the Supreme Lord's command alone, is all-pervading; and by the different names of prana and the like, the inner and outer world —

Verse 25 (shiva.vayaviya.37.25)

बिभर्ति सर्वं शर्वस्य शासनेन प्रभञ्जनः । हव्यं वहति देवानां कव्यं कव्याशिनामपि

bibharti sarvaṁ śarvasya śāsanena prabhañjanaḥ | havyaṁ vahati devānāṁ kavyaṁ kavyāśināmapi

— is upheld entirely by Prabhanjana, through Sharva's command; he it is who carries the offerings to the gods, and the offerings to the ancestors as well.

Verse 26 (shiva.vayaviya.37.26)

पाकाद्यं च करोत्यग्निः परमेश्वरशासनात् । सञ्जीवनाद्यं सर्वस्य कुर्वत्यापस्तदाज्ञया

pākādyaṁ ca karotyagniḥ parameśvaraśāsanāt | sañjīvanādyaṁ sarvasya kurvatyāpastadājñayā

By the Supreme Lord's command, fire performs its function of cooking and the like; and by that same command, the waters perform their function of giving life to all.

Verse 27 (shiva.vayaviya.37.27)

विश्वम्भरा जगन्नित्यं धत्ते विश्वेश्वराज्ञया । देवान् यात्यसुरान् हन्ति त्रिलोकमभिरक्षति

viśvambharā jagannityaṁ dhatte viśveśvarājñayā | devān yātyasurān hanti trilokamabhirakṣati

By the command of the Lord of the universe, the earth ever sustains the world; and he — Vayu — goes to the gods, slays the demons, and protects the three worlds.

Verse 28 (shiva.vayaviya.37.28)

आज्ञया तस्य देवेन्द्रः सर्वैर्देवैरलङ्घ्यया । आधिपत्यमपां नित्यं कुरुते वरुणः सदा

ājñayā tasya devendraḥ sarvairdevairalaṅghyayā | ādhipatyamapāṁ nityaṁ kurute varuṇaḥ sadā

By his command, inviolable to all the gods, the king of gods performs his office; and by that same command Varuna forever holds sovereignty over the waters.

Verse 29 (shiva.vayaviya.37.29)

पाशैर्बध्नाति च यथा दण्ड्यांस्तस्यैव शासनात् । ददाति नित्यं यक्षेन्द्रो द्रविणं द्रविणेश्वरः

pāśairbadhnāti ca yathā daṇḍyāṁstasyaiva śāsanāt | dadāti nityaṁ yakṣendro draviṇaṁ draviṇeśvaraḥ

By that same command he binds with his noose those deserving punishment; and, by that command too, the king of the Yakshas, lord of wealth, ever bestows riches.

Verse 30 (shiva.vayaviya.37.30)

पुण्यानुरूपं भूतेभ्यः पुरुषस्यानुशासनात् । करोति सम्पदः शश्वत् ज्ञानं चापि सुमेधसाम्

puṇyānurūpaṁ bhūtebhyaḥ puruṣasyānuśāsanāt | karoti sampadaḥ śaśvat jñānaṁ cāpi sumedhasām

By that Supreme Person's command, he ever grants prosperity to beings in accordance with their merit, and knowledge, too, to the wise.

Verse 31 (shiva.vayaviya.37.31)

निग्रहं चाप्यसाधूनामीशानः शिवशासनात् । धत्ते तु धरणीं मूर्ध्ना शेषः शिवनियोगतः

nigrahaṁ cāpyasādhūnāmīśānaḥ śivaśāsanāt | dhatte tu dharaṇīṁ mūrdhnā śeṣaḥ śivaniyogataḥ

By Shiva's command, that lord also restrains the wicked; and by Shiva's own appointment, Shesha bears the earth upon his very head.

Verse 32 (shiva.vayaviya.37.32)

यामाहुस्तामसीं रौद्रीं मूर्तिमन्तकरीं हरेः । सृजत्यशेषमीशस्य शासनाच्चतुराननः

yāmāhustāmasīṁ raudrīṁ mūrtimantakarīṁ hareḥ | sṛjatyaśeṣamīśasya śāsanāccaturānanaḥ

In that terrible, tamasic, destroying form which is said to belong to Hari, the four-faced Brahma creates all things, by the command of the Lord.

Verse 33 (shiva.vayaviya.37.33)

अन्याभिर्मूर्तिभिः स्वाभिः पाति चान्ते निहन्ति च । विष्णुः पालयते विश्वं कालकालस्य शासनात्

anyābhirmūrtibhiḥ svābhiḥ pāti cānte nihanti ca | viṣṇuḥ pālayate viśvaṁ kālakālasya śāsanāt

And with his own other forms, he protects, and, in the end, destroys; Vishnu sustains the universe by the command of Him who is Time even to Time itself.

Verse 34 (shiva.vayaviya.37.34)

सृजते त्रसते चापि स्वकाभिस्तनुभिस्त्रिभिः । हरत्यन्ते जगत्सर्वं हरस्तस्यैव शासनात्

sṛjate trasate cāpi svakābhistanubhistribhiḥ | haratyante jagatsarvaṁ harastasyaiva śāsanāt

With his own three forms he creates and sustains; and in the end, Hara destroys the whole universe, by that same command.

Verse 35 (shiva.vayaviya.37.35)

सृजत्यपि च विश्वात्मा त्रिधा भिन्नस्तु रक्षति । कालः करोति सकलं कालस्संहरति प्रजाः

sṛjatyapi ca viśvātmā tridhā bhinnastu rakṣati | kālaḥ karoti sakalaṁ kālassaṁharati prajāḥ

That Self of the universe, divided threefold, both creates and protects; Time itself does everything, and Time itself brings the destruction of all creatures.

Verse 36 (shiva.vayaviya.37.36)

कालः पालयते विश्वं कालकालस्य शासनात् । त्रिभिरंशैर्जगद्बिभ्रत्तेजोभिर्वृष्टिमादिशन्

kālaḥ pālayate viśvaṁ kālakālasya śāsanāt | tribhiraṁśairjagadbibhrattejobhirvṛṣṭimādiśan

Time itself preserves the world by the command of Time's own Time; and sustaining the world with his threefold rays, prescribing rainfall through his own radiance —

Verse 37 (shiva.vayaviya.37.37)

दिवि वर्षत्यसौ भानुर्देवदेवस्य शासनात् । पुष्णात्योषधिजातानि भूतान्याह्लादयत्यपि

divi varṣatyasau bhānurdevadevasya śāsanāt | puṣṇātyoṣadhijātāni bhūtānyāhlādayatyapi

— that sun brings the rain down from the sky, by the command of the God of gods; he nourishes the plants that grow, and gladdens all living beings besides.

Verse 38 (shiva.vayaviya.37.38)

देवैश्च पीयते चन्द्रश्चन्द्रभूषणशासनात् । आदित्या वसवो रुद्रा अश्विनौ मरुतस्तथा

devaiśca pīyate candraścandrabhūṣaṇaśāsanāt | ādityā vasavo rudrā aśvinau marutastathā

And it is by the command of him who wears the moon as an ornament that the gods drink of the moon; the Adityas, the Vasus, the Rudras, the two Ashvins, the Maruts,

Verse 39 (shiva.vayaviya.37.39)

खेचरा ऋषयस्सिद्धा भोगिनो मनुजा मृगाः । पशवः पक्षिणश्चैव कीटाद्याः स्थावराणि च

khecarā ṛṣayassiddhā bhogino manujā mṛgāḥ | paśavaḥ pakṣiṇaścaiva kīṭādyāḥ sthāvarāṇi ca

the sky-dwellers, the sages, the siddhas, the serpents, human beings, wild animals, cattle, birds, insects and the like, and all motionless things —

Verse 40 (shiva.vayaviya.37.40)

नद्यस्समुद्रा गिरयः काननानि सरांसि च । वेदाः साङ्गाश्च शास्त्राणि मन्त्रस्तोममखादयः

nadyassamudrā girayaḥ kānanāni sarāṁsi ca | vedāḥ sāṅgāśca śāstrāṇi mantrastomamakhādayaḥ

the rivers, the oceans, the mountains, the forests, and the lakes; the Vedas with their auxiliary sciences, the scriptures, mantras, hymns of praise, sacrifices, and the rest —

Verse 41 (shiva.vayaviya.37.41)

कालाग्न्यादिशिवान्तानि भुवनानि सहाधिपैः । ब्रह्माण्डान्यप्यसङ्ख्यानि तेषामावरणानि च

kālāgnyādiśivāntāni bhuvanāni sahādhipaiḥ | brahmāṇḍānyapyasaṅkhyāni teṣāmāvaraṇāni ca

all the worlds, from the fire of time up to Shiva's own realm, together with their respective rulers; and the countless universes, and their surrounding sheaths as well —

Verse 42 (shiva.vayaviya.37.42)

वर्तमानान्यतीतानि भविष्यन्त्यपि कृत्स्नशः । दिशश्च विदिशश्चैव कालभेदाः कलादयः

vartamānānyatītāni bhaviṣyantyapi kṛtsnaśaḥ | diśaśca vidiśaścaiva kālabhedāḥ kalādayaḥ

all that exists in the present, the past, and the future entirely; and the cardinal and intermediate directions, the divisions of time, the smallest units of time and the rest —

Verse 43 (shiva.vayaviya.37.43)

यच्च किञ्चिज्जगत्यस्मिन् दृश्यते श्रूयतेऽपि वा । तत्सर्वं शङ्करस्याज्ञाबलेन समधिष्ठितम्

yacca kiñcijjagatyasmin dṛśyate śrūyate'pi vā | tatsarvaṁ śaṅkarasyājñābalena samadhiṣṭhitam

and whatever else in this world is seen, or even merely heard of — all of it stands governed by the sheer power of Shankara's command.

Verse 44 (shiva.vayaviya.37.44)

आज्ञाबलात्तस्य धरा स्थितेह धराधरा वारिधराः समुद्राः । ज्योतिर्गणाः शक्रमुखाश्च देवाः स्थिरं चिरं वा चिदचिद्यदस्ति

ājñābalāttasya dharā sthiteha dharādharā vāridharāḥ samudrāḥ | jyotirgaṇāḥ śakramukhāśca devāḥ sthiraṁ ciraṁ vā cidacidyadasti

By the strength of his command alone the earth stands here, and the mountains, the cloud-bearers, the oceans, the hosts of stars, and the gods headed by Indra; and whatever, sentient or insentient, remains fixed or endures for a long time, exists on that same foundation.

Verse 45 (shiva.vayaviya.37.45)

उपमन्युरुवाच । अत्याश्चर्यमिदं कृष्ण शम्भोरमितकर्मणः । आज्ञाकृतं शृणुष्वैतच्छ्रुतं श्रुतिमुखे मया

upamanyuruvāca | atyāścaryamidaṁ kṛṣṇa śambhoramitakarmaṇaḥ | ājñākṛtaṁ śṛṇuṣvaitacchrutaṁ śrutimukhe mayā

Upamanyu said: O Krishna, hear now this most wondrous event, brought about by the command of Shambhu whose deeds are boundless — a story I myself have heard from the very mouth of the Shruti.

Verse 46 (shiva.vayaviya.37.46)

पुरा किल सुराः सेन्द्रा विवदन्तः परस्परम् । असुरान्समरे जित्वा जेताहमहमित्युत

purā kila surāḥ sendrā vivadantaḥ parasparam | asurānsamare jitvā jetāhamahamityuta

Long ago, it is said, the gods, together with Indra, having conquered the demons in battle, fell into a dispute among themselves, each claiming, "It is I who conquered, I alone."

Verse 47 (shiva.vayaviya.37.47)

तदा महेश्वरस्तेषां मध्यतो वरवेषधृक् । स्वलक्षणैर्विहीनाङ्गः स्वयं यक्ष इवाभवत्

tadā maheśvarasteṣāṁ madhyato varaveṣadhṛk | svalakṣaṇairvihīnāṅgaḥ svayaṁ yakṣa ivābhavat

Then Maheshvara, taking on a strange, majestic guise in their very midst, his form stripped of his own true attributes, appeared himself in the likeness of a Yaksha.

Verse 48 (shiva.vayaviya.37.48)

स तानाह सुरानेकं तृणमादाय भूतले । य एतद्विकृतं कर्तुं क्षमते स तु दैत्यजित्

sa tānāha surānekaṁ tṛṇamādāya bhūtale | ya etadvikṛtaṁ kartuṁ kṣamate sa tu daityajit

Taking up a single blade of grass from the ground, he said to those gods: "Whoever among you is able to alter this — he indeed is the true conqueror of the demons."

Verse 49 (shiva.vayaviya.37.49)

यक्षस्य वचनं श्रुत्वा वज्रपाणिः शचीपतिः । किञ्चित् क्रुद्धो विहस्यैनं तृणमादातुमुद्यतः

yakṣasya vacanaṁ śrutvā vajrapāṇiḥ śacīpatiḥ | kiñcit kruddho vihasyainaṁ tṛṇamādātumudyataḥ

Hearing the Yaksha's words, Indra, wielder of the thunderbolt, lord of Shachi, somewhat angered, laughed and made ready to pick up that blade of grass.

Verse 50 (shiva.vayaviya.37.50)

न तत्तृणमुपदातुं मनसापि च शक्यते । यथा तथापि तच्छेत्तुं वज्रं वज्रधरोऽसृजत्

na tattṛṇamupadātuṁ manasāpi ca śakyate | yathā tathāpi tacchettuṁ vajraṁ vajradharo'sṛjat

That blade of grass could not be lifted even by his mind's power; yet still, in order to cut it apart, the wielder of the thunderbolt hurled his very thunderbolt at it.

Verse 51 (shiva.vayaviya.37.51)

तद्वज्रं निजवज्रेण संसृष्टमिव सर्वतः । तृणेनाभिहतं तेन तिर्यगग्रं पपात ह

tadvajraṁ nijavajreṇa saṁsṛṣṭamiva sarvataḥ | tṛṇenābhihataṁ tena tiryagagraṁ papāta ha

That thunderbolt, as though wholly repulsed by its own force upon meeting that mere blade of grass, was struck aside by it and fell, tip foremost, aslant to the ground.

Verse 52 (shiva.vayaviya.37.52)

ततश्चान्ये सुसंरब्धा लोकपाला महाबलाः । ससृजुस्तृणमुद्दिश्य स्वायुधानि सहस्रशः

tataścānye susaṁrabdhā lokapālā mahābalāḥ | sasṛjustṛṇamuddiśya svāyudhāni sahasraśaḥ

Thereupon the other mighty guardians of the world, thoroughly enraged, let loose their own weapons, by the thousand, straight at that blade of grass.

Verse 53 (shiva.vayaviya.37.53)

प्रजज्ज्वाल महावह्निः प्रचण्डः पवनो ववौ । प्रवृद्धोऽपाम्पतिर्यद्वत्प्रलये समुपस्थिते

prajajjvāla mahāvahniḥ pracaṇḍaḥ pavano vavau | pravṛddho'pāmpatiryadvatpralaye samupasthite

A great fire blazed forth, a fierce wind arose, and the lord of the waters surged and swelled, as if the very hour of universal dissolution had come.

Verse 54 (shiva.vayaviya.37.54)

एवं देवैः समारब्धं तृणमुद्दिश्य यत्नतः । व्यर्थमासीदहो कृष्ण यक्षस्यात्मबलेन वै

evaṁ devaiḥ samārabdhaṁ tṛṇamuddiśya yatnataḥ | vyarthamāsīdaho kṛṣṇa yakṣasyātmabalena vai

O Krishna, thus every effort the gods made against that blade of grass — how astonishing — was rendered utterly futile by the Yaksha's own inherent power.

Verse 55 (shiva.vayaviya.37.55)

तदाह यक्षं देवेन्द्रः को भवानित्यमर्षितः । ततः स पश्यतामेव तेषामन्तरधादथ

tadāha yakṣaṁ devendraḥ ko bhavānityamarṣitaḥ | tataḥ sa paśyatāmeva teṣāmantaradhādatha

Then Indra, unable to endure it, said to the Yaksha, "Who are you?" And thereupon he vanished from sight, even as they all looked on.

Verse 56 (shiva.vayaviya.37.56)

तदन्तरे हैमवती देवी दिव्यविभूषणा । आविरासीन्नभोरङ्गे शोभमाना शुचिस्मिता

tadantare haimavatī devī divyavibhūṣaṇā | āvirāsīnnabhoraṅge śobhamānā śucismitā

In that very moment, the daughter of Himavat, the Goddess, adorned with divine ornaments and bearing an auspicious smile, appeared, resplendent in the vault of the sky.

Verse 57 (shiva.vayaviya.37.57)

तां दृष्ट्वा विस्मयाविष्टा देवाः शक्रपुरोगमाः । प्रणम्य यक्षं पप्रच्छुः कोऽसौ यक्षो विलक्षणः

tāṁ dṛṣṭvā vismayāviṣṭā devāḥ śakrapurogamāḥ | praṇamya yakṣaṁ papracchuḥ ko'sau yakṣo vilakṣaṇaḥ

Seeing her, the gods, led by Indra, filled with wonder, bowed to her and asked: "Who was that extraordinary Yaksha?"

Verse 58 (shiva.vayaviya.37.58)

साऽब्रवीत्सस्मितं देवी स युष्माकमगोचरः । तेनेदं भ्रम्यते चक्रं संसाराख्यं चराचरम्

sā'bravītsasmitaṁ devī sa yuṣmākamagocaraḥ | tenedaṁ bhramyate cakraṁ saṁsārākhyaṁ carācaram

The Goddess, smiling, said: He is beyond your reach entirely; it is by him that this whole wheel of moving and unmoving things, called Samsara, is set turning.

Verse 59 (shiva.vayaviya.37.59)

तेनादौ क्रियते विश्वं तेन संह्रियते पुनः । न तन्नियन्ता कश्चित् स्यात्तेन सर्वं नियम्यते

tenādau kriyate viśvaṁ tena saṁhriyate punaḥ | na tanniyantā kaścit syāttena sarvaṁ niyamyate

By him alone the universe is created in the beginning, and by him alone it is again dissolved; there is no one who governs him — rather, it is he who governs everything.

Verse 60 (shiva.vayaviya.37.60)

इत्युक्त्वा सा महादेवी तत्रैवान्तरधत्त वै । देवाश्च विस्मिताः सर्वे तां प्रणम्य दिवं ययुः

ityuktvā sā mahādevī tatraivāntaradhatta vai | devāśca vismitāḥ sarve tāṁ praṇamya divaṁ yayuḥ

Having spoken thus, that great Goddess vanished then and there; and all the gods, filled with wonder, bowed to her and departed to heaven.